The Holy Orders Task Force Final Report Prepared for the College of Bishops of the Anglican Church in North America

Total Page:16

File Type:pdf, Size:1020Kb

The Holy Orders Task Force Final Report Prepared for the College of Bishops of the Anglican Church in North America The Holy Orders Task Force Final Report Prepared for the College of Bishops of the Anglican Church in North America Table of Contents Acknowledgements … 5 Foreword … 6 Section I: The Task Force and its Process 1. Introduction - The Rt. Rev. David Hicks … 9 Section II: A Unified Approach to Scripture 2. General Hermeneutical Principles - Task Force … 13 3. Summary of Hermeneutical Principles: Drawn from the Foundational Documents of the ACNA - Task Force … 14 Section III: Principles of Anglican Ecclesiology 4. Anglican Ecclesiology - Task Force … 18 5. Divergent Strands within the Anglican Tradition - Task Force … 27 6. The Ecclesiology of the Anglican Evangelical Tradition - The Rev. Dr. Leslie Fairfield … 32 Anglican Evangelical Ecclesiology: A Synopsis … 32 The Ecclesiology of the Evangelical Revival … 60 Anglican Evangelicals in the Modern World … 77 Endnotes … 102 7. The Ecclesiology of the Anglican High Church Tradition - The Rev. Tobias Karlowicz … 111 The Ecclesiology of the Anglican High Church Tradition … 111 The Commission of Christ: the Doctrine of Apostolic Succession … 123 The Ministry of Christ: the Authority, Grace, and Character of Ordination … 144 The Priesthood of Christ: the Eucharistic Sacrifice and ‘Sacerdotal’ Priesthood … 152 2 The Historical Argument for the Apostolic Succession … 170 The Diaconate in the High Church Tradition … 175 The Real Presence in the High Church Tradition … 177 Endnotes … 181 8. Anglican Charismatics in the Modern West - The Rev. Dr. Leslie Fairfield … 194 The Holy Spirit in the Church … 194 The Wesleyan Revival … 201 The Anglican Charismatic Tradition since 1960 … 209 The Church in the Anglican Charismatic Tradition … 222 Endnotes … 224 9. Perspectives in Anglican Ecclesiology- A Timeline … 227 - Mrs. Katherine Atwood 10. A Case for Anglican Unity - Task Force … 245 Appendix I The Order of Deaconesses in the American Episcopal Church … 247 - Mrs. Katherine Atwood Appendix II Chart on Women’s Ordination in the Anglican Provinces … 256 Section IV: The Arguments For and Against … 257 11. Perspectives on the Issue - Task Force … 258 12. Anglican Evangelicals and Women's Ordination … 260 - The Rev. Dr. Leslie Fairfield The Matter of Names … 261 The Influence of Modern Western Society … 262 Presuppositions and Exegetical Practice … 264 The Exegesis of Specific Texts … 269 Endnotes … 275 3 13. Anglo-Catholics and the Ordination of Women … 277 - The Rev. Tobias Karlowicz The Traditionalist Argument … 279 Critical Arguments … 283 Review of the Arguments … 285 Women’s Ordination and the Character of the Ministry … 294 Endnotes … 298 14. Bibliography for further Study - Task Force … 300 Sources from an Evangelical Perspective … 300 Sources from an Anglo-Catholic Perspective … 306 Section V: Analysis and Conclusions … 312 15. Final Summary - Task Force … 313 What We Were Asked to Do … 313 What We Have Learned … 314 What We Recommend … 316 Conclusion … 318 4 Acknowledgements Many thanks to Suzanne Gill, Director of Communications for the Diocese of Fort Worth for the gift of her time and expertise. 5 Foreword To: Members of The Anglican Church in North America From: Archbishop Foley Beach Dear Brothers and Sisters in Christ, In 2012 the College of Bishops appointed a Task Force on Holy Orders to provide the College with a scholarly and informed study on Holy Orders and, specifically, women in Holy Orders (the enabling resolution is reprinted in what follows). The Task Force, led by Bishop David Hicks, consisted of people representing differing perspectives and practices. They have met for the past 5 years and during that time have periodically released progress reports. This past January Bishop Hicks presented a report on the last phase of the process to the College, and we are now releasing the whole report to the Province. Please note the following: • The Task Force was not commissioned to resolve the issue, but was asked to develop resources to help the bishops in future conversation on this topic. • Therefore the report does not answer the questions of what the College is to do, but it is a study presented to the College to help the College in our discussions. • The report does not change our current practice regarding women’s orders as stated in our Constitution. Our current practice allows each diocese to determine whether it will ordain women as deacons or priests. • The report will now be sent to the GAFCON Primates for their input and guidance for our discussions. • The College of Bishops will now be studying the whole report, and we will meet in special session later in the year to discuss how we move forward together. As your Archbishop, I ask the following from you: 1) Don’t comment on the report until you have read it all. 2) Don’t comment on the report until you can fairly articulate the opposite point of view. 3) Remember that no decisions have been made at this time to pursue changing our Constitution. 4) Remember that we are all followers of Jesus Christ on mission together, holding those with the opposite point of view in Christian love and charity. 5) Lastly, sincerely pray for your bishops as we seek to serve Jesus Christ in this matter. 6 Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. Ephesians 3:20-21 Thank you to The Rt. Rev. David Hicks, Chair The REC Diocese of the Northeast and Mid-Atlantic The Rt. Rev. Kevin Allen, The Diocese of Cascadia Mrs. Katherine Atwood, The Diocese of Ft. Worth The Rev. Dr. Leslie Fairfield, The Diocese in New England & Trinity School for Ministry (Ret.) The Rev. Canon Mary Hays, The Diocese of Pittsburgh The Rev. Tobias Karlowicz, The Diocese of Quincy The Rt. Rev. Eric Menees, The Diocese of San Joaquin for your service to the Province by serving on the Task Force. Your hard work is much appreciated! The Most Rev. Dr. Foley Beach Archbishop and Primate of the Anglican Church in North America 7 Section I: The Task Force and its Process 8 Introduction This presentation of the work of the Theological Task Force on Holy Orders is a compendium of reports given to the College of Bishops and Provincial Councils of the Anglican Church in North America between January 2013 and January 2017. Each report was presented upon the completion of each of the five successive phases of a Method of Procedure, which was approved by the College of Bishops. The Task Force was commissioned by Archbishop Robert Duncan, and renewed by Archbishop Foley Beach, to lead the College of Bishops in a discussion about the nature and purpose of holy orders, with a particular view toward the issue of the ordination of women. This was the fulfillment of a commitment made by the bishops at the time of the organization of the ACNA in 2009. It seemed wise to save the discussion about women’s ordination for a later point, after the province had been constituted and settled into a stable pattern and structure of life together. While our province has a common understanding of the Christian faith, as expressed in the Anglican tradition, the Task Force recognizes that there are some significant differences in among us in the way that we read Scripture (hermeneutics) and our understanding of the nature of the church and ordained ministry (ecclesiology). The reports from phases two and three address these topics respectively. Any discussion about the interpretation of the relevant biblical texts must take into consideration the underlying theological commitments related to hermeneutics and ecclesiology. The Task Force is hopeful that this part of its work will be especially helpful to the bishops, leading toward fruitful discussion beyond the usual impasse that comes from debates about the ordination of women. The method of procedure also takes into account the bond of fellowship that our province enjoys with other provinces in the Anglican Communion. We have been in communication with leaders in the Global Anglican Future Conference (GAFCON) partnership of Anglican churches, and we anticipate more formal discussion of this report in the months ahead. Finally, I wish to express my sincere thanks to the membership of the Task Force. Each person made important contributions to the production of our reports, and I am indebted to them for their patience, theological acumen, and deepened friendship through these years of working together. The Rt. Rev. David L. Hicks, PhD Chairman 9 Task Force Members The Rt. Rev. David Hicks, Chair The REC Diocese of the Northeast and Mid-Atlantic The Rt. Rev. Dr. David L. Hicks is Bishop Ordinary of the Diocese of the Northeast and Mid-Atlantic and President of Reformed Episcopal Seminary, Blue Bell, Pennsylvania. He received a Master of Sacred Theology from the Lutheran Theological Seminary, Philadelphia, and MAR and PhD degrees from Westminster Theological Seminary, Philadelphia. He and his wife, Lisa, reside in Oreland, Pennsylvania. The Rt. Rev. Kevin Allen, The Diocese of Cascadia The Rt. Rev. Kevin Bond Allen was unanimously elected the first bishop of the ACNA Diocese of Cascadia and was consecrated September 30th 2011. Bishop Kevin studied at Pacific Lutheran University and the University of Washington (BA), Roman Catholic Seattle University (graduate studies), Ridley Hall Cambridge UK and General Theological Seminary NY (MDiv). He began his ministry with youth in the 70’s; continued as a lay missioner overseas in London and Bangladesh. He continued that ministry as the first vicar of Cambodian Episcopal Church with refugees in Tacoma WA, and eventually assisted in founding the Diocese of Cascadia. He currently serves on the national board of SOMA USA and is chair of the Orthodox-Anglican Dialogue provincial task force.
Recommended publications
  • Lutheran Forum Vol. 43, No. 2, Summer 2009
    FROM THE EDITOR STILL LIFE WITH BAPTISM Sarah Hinlicky Wilson In commemoration of the five hundredth anniversary American congregations on the east coast, baptized me. I of the beginning of the Reformation was his first grandchild and born the day after his birthday. and in gratitude to God for Martin Luther, Years later on his deathbed he would bless me to take up Confessor of the Christian faith the mantle of Christian ministry, to the surprise of us both. But the greater blessing was the baptism. “Sarah Ellen,” he said, scooping the water out of the shallow bowl set in the 1976 font, “I baptize you in the name of the Father, and of the “My faith does not make baptism; rather, it receives baptism.” Son, and of the Holy Spirit.” And the congregation said: I don’t remember the event I am about to report. I was “Amen.” only thirty-seven days old at the time. Then my young mother had the dubious honor of being St. Lucas Evangelical Lutheran Church, its name an the very last woman to undergo the churching of women Americanization of the Slovak Svätý Lukáš (Saint Luke), rite at my grandfather’s hands. “I don’t think I’m going to had blue windows. No stained-glass images of the good do this anymore,” he said afterward. Maybe it was the look shepherd or Moses with his curly snake, just drifting shades on her face. of blue. They cast a cooling tint over the sanctuary and When it was all over, I am told, there was an epic party.
    [Show full text]
  • The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
    A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army.
    [Show full text]
  • In the Liverpool District of the Methodist Church
    THE ECCLESIAL REALITY OF FRESH EXPRESSIONS “DOING CHURCH DIFFERENTLY” IN THE LIVERPOOL DISTRICT OF THE METHODIST CHURCH by CHRISTINE MARGARET DUTTON A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Urban Theology Unit, Sheffield Department of Theology and Religion College of Arts and Law The University of Birmingham March 2017 1 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT In the light of the Mission-Shaped Church report (2004) and the foundation of the joint Anglican/Methodist Fresh Expressions Initiative (2005), churches were encouraged to seek ‘fresh expressions of church for our changing culture, established primarily for the benefit of people who are not yet members of any church’. The ecclesial reality of four case studies of new forms of worshipping communities across Methodist Churches in the Liverpool District was examined and analysed in relation to the official statements of the Methodist Church and the Fresh Expressions Initiative, questioning the rhetoric of “church for the unchurched”. Operating at the interface of ethnography and ecclesiology, this thesis employed ethnographic and negotiated research methods in order to establish why, in an age of declining church attendance, people are choosing to join groups that are doing church differently.
    [Show full text]
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • See of Dorchester Papers
    From the Bishop of Oxford As a Diocese, we are prayerfully seeking the person whom God is calling to be the next Bishop of Dorchester, one of three Area bishops in the Diocese of Oxford. At the heart of our vision we discern a call to become a more Christ-like Church for the sake of God’s world: contemplative, compassionate and courageous. Most of all we are seeking a new Bishop for Dorchester who will seek to model those qualities and inspire the Church of England across the Dorchester Area to live them out in our daily lives. Our new Bishop will therefore be a person of prayer, immersed in the Scriptures and the Christian tradition, able to be at home with and to love the clergy, parishes and benefices in many different church traditions and many different social contexts. We are seeking a person able to watch over themselves in a demanding role and to model healthy and life-giving patterns of ministry. We want our new bishop to be an inspiring leader of worship, preacher and teacher in a range of different contexts and to be a pastor to the ministers of the Area. The Bishop of Dorchester leads a strong and able Area Team in taking forward the common vision of the Diocese of Oxford in the Dorchester Area. Full details of that process can be found in these pages and on our diocesan website. We are therefore seeking a Bishop who can demonstrate commitment and experience to our diocesan priorities. The Bishop of Dorchester holds a significant place in the civic life of the area: we are therefore seeking a bishop who is able to make a confident contribution to wider society beyond the life of the church in civil, ecumenical and interfaith engagement and who is able to live and articulate the Christian gospel in the public square.
    [Show full text]
  • 1937 the Witness, Vol. 21, No. 31. April 29, 1937
    April 29, 1937 5c a copy THE WITNESS GETTING AT THE FACTS ON MISSIONS Copyright 2020. Archives of the Episcopal Church / DFMS. Permission required for reuse and publication. SCHOOLS CLERGY NOTES SCHOOLS CLOVER, GEORGE F„ for forty-five years connected with St. Luke’s Hospital, New York, and 37. years as superintendent, has 9IJ]e d e tte ra i tllíjeologtcal SAINT MARY’S HALL resigned because of illness. Protestant Episcopal school for girls. J^emmarg DERN, WILLIAM, Cincinnati, Ohio, has ac­ 70th year. Junior and Senior High cepted appointment as priest in charge of School. Accredited college preparatory St. Paul’s, Newport, Kentucky. and comprehensive general courses. Three - year undergraduate FERRIS, THEODORE P., assistant at Grace Junior College. Beautiful new build­ course of prescribed and elective Church, New York, and tutor at the Gen­ ings, modernly equipped. Gymnasium study. eral Seminary, has accepted the rectorship and outdoor sports. Catalog. of Emmanuel Church, Baltimore. Katharine Caley, A.B., Headmistress Fourth-year course for gradu­ GERMAN, FRANK F., for 24 years the rector Box W.______________ Faribault, Minn. ates, offering larger opportunity of Holy Trinity, Middletown, Connecticut, for specialization. has resigned. GREENE, ALLEN, formerly of St. John’s, Provision for more advanced Union City, N. J., has assumed his duties as work, leading to degrees of S.T.M. rector of St. Mary’s, Warwick Neck, Rhode and Th.D. Island. SHATTUCK LEWIS, R. L., has resigned as rector of St. ADDRESS Luke’s, Bladensburg, diocese of Washington, » » S C H O O L « « because of ill health. THE DEAN SPENCER-MOUNSEY, CREIGHTON, rector A church school for boys, with high stand­ emeritus of Trinity, Northport, Long Island, ing in sound scholarship and development of 1 Chelsea Square New York City died on April 9th.
    [Show full text]
  • A CONFESSION of FAITH Against Ecumenism
    A CONFESSION OF FAITH Against Ecumenism From a Convention of Orthodox Clergymen and Monks Greece, April 2009 Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that: The sole path to salvation of mankind1 is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;2 there are no other lights to illuminate us, nor any other names that can save us: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”3 All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh,”4 are human creations and works of the evil one,5 which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity. For two thousand years, the one Church which Christ founded and the Holy Spirit has guided has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers. She did not buckle under the cruel persecutions by the Judeans initially or by idolaters later, during the first three centuries.
    [Show full text]
  • Lapratt Faculty of Religious Studies Mcgill University [email protected]
    69 Childbirth Prayers in Medieval and Early Modern England: “For drede of perle that may be-falle.” Delores LaPratt Faculty of Religious Studies McGill University [email protected] A woman, when she travaileth, hath sorrow, for her hour has come; but when she is delivered of the child, she thinketh no more of the anguish, for joy that man is born onto the world. I beseech thee therefore in the dangerous time of my travail, grant me speedie delivery, and joyful holding of my child.1 Such a prayer might be recited by a woman with child in early modern England before her ‘travail.’ Childbirth is an integral part of life but in medieval and early modern England, childbirth occurred within an almost exclusively female domain. It was a complex event involving a number of rituals, including the use of prayers and charms, a ‘lying-in’ period of confinement following childbirth, and a subsequent ‘churching’ of the woman as she was reintegrated into the broader community in a church ritual. Through a study of childbirth prayers and rituals, one may get an impression of how childbirth was viewed by, and experienced by, its participants. Childbirth prayers and rituals also reflect societal beliefs and ideology. Thus, in comparing childbirth prayers and rituals used in pre-Reformation England with those used after the Reformation, one would expect changes in the types of rituals and prayers performed. Despite many changes in official ideology during this period, an analysis of childbirth prayers will demonstrate that this change was not so easily implemented by the Church and was, at times resisted by lay participants.
    [Show full text]
  • Oxford Movement
    Oxford Movement This article has multiple issues. Please help improve it or discuss these issues on theLearn talk more The Oxford Movement was a movement of High Church members of the Church of England which eventually developed into Anglo-Catholicism. The movement, whose original devotees were mostly associated with the University of Oxford, argued for the reinstatement of some older Christian traditions of faith and their inclusion into Anglican liturgy and theology. They thought of Anglicanism as one of three branches of the "one holy, catholic, and apostolic" Christian church. By the 1840s many participants decided that the Anglican Church lacked grace, and converted to Roman Catholicism. Edward John Henry Bouverie Newman Pusey The movement's philosophy was known as Tractarianism after its series of publications, the Tracts for the Times, published from 1833 to 1841. Tractarians were also disparagingly referred to as "Newmanites" (before 1845) and "Puseyites" (after 1845) after two prominent Tractarians, John Henry Newman and Edward Bouverie Pusey. Other well-known Tractarians included John Keble, Charles Marriott, Richard Froude, Robert Wilberforce, Isaac Williams and William Palmer. Origins and early period In the early nineteenth century, different groups were present in the Church of England. Many, particularly in high office, saw themselves as latitudinarian (liberal) in an attempt to broaden the Church's appeal. Conversely, many clergy in the parishes were Evangelicals, as a result of the revival led by John Wesley. Alongside this, the universities became the breeding ground for a movement to restore liturgical and devotional customs which borrowed heavily from traditions before the English Reformation as well as contemporary Roman Catholic traditions.[1] The immediate impetus for the Tractarian movement was a perceived attack by the reforming Whig administration on the structure and revenues of the Church of Ireland (the established church in Ireland), with the Irish Church Temporalities Bill (1833).
    [Show full text]
  • Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV).
    [Show full text]
  • Abstract “RESPONSIVE RATHER THAN EMERGENT: INTENTIONAL
    Abstract “RESPONSIVE RATHER THAN EMERGENT: INTENTIONAL EPISCOPAL LITURGY FOR THE 21ST CENTURY” NINA RANADIVE POOLEY Project under the direction of The Rt. Rev. J. Neil Alexander With the rise of emerging churches greater attention has been paid to the liturgy of The Episcopal Church; rather than attempt to be emergent, The Episcopal Church is positioned to continue its long standing tradition of liturgical adaptation to be responsive to the needs of the 21st century. An understanding of the Anglican tradition of liturgical adaptation provides Anglican principles of liturgical change and a firm foundation for crafting responsive liturgy. The paper begins with an in-depth look at the emerging church phenomenon and what the issues raised by the emergence of these communities have to teach those in mainstream liturgical traditions about the changing needs of contemporary culture. Following this introduction to emerging churches is a discussion of liturgical inculturation inherent in the development of early Christian liturgy primarily through the expertise of Anscar Chupungco and the work of the liturgical movement leading up to Sacrosanctum Concilium of Vatican II. From this look at early liturgical development the paper then considers the development of Anglican liturgy, specifically the ways in which Anglican liturgy has been adapted throughout history to meet the changing needs of the world. The purpose of this exploration is to show that not only is liturgical adaptation inherently Anglican, but also to discover the foundational Anglican principles for liturgical change. With these principles established, the paper proposes a tool or outline for clergy who wish to offer liturgy that is responsive to the world and is still in-keeping with the liturgical principles of The Episcopal Church.
    [Show full text]
  • National Register of Historic Places Registration Form
    NPS Form 10-900 OMB No. 1024-0018 United States Department of the Interior National Park Service National Register of Historic Places Registration Form This form is for use in nominating or requesting determinations for individual properties and districts. See instructions in National Register Bulletin, How to Complete the National Register of Historic Places Registration Form. If any item does not apply to the property being documented, enter "N/A" for "not applicable." For functions, architectural classification, materials, and areas of significance, enter only categories and subcategories from the instructions. VLR Listed: 6/21/2018 1. Name of Property NRHP Listed: 1/14/2019 Historic name: _ Grace Episcopal Church_________________________ Other names/site number: _ DHR #016-0011_______________________ Name of related multiple property listing: N/A ___________________________________________________________ (Enter "N/A" if property is not part of a multiple property listing ____________________________________________________________________________ 2. Location Street & number: _4565 Fredericksburg Turnpike__________________ City or town: _Corbin___________ State: _VA_________ County: _Caroline___________ Not For Publication: N/A Vicinity: N/A ____________________________________________________________________________ 3. State/Federal Agency Certification As the designated authority under the National Historic Preservation Act, as amended, I hereby certify that this x nomination ___ request for determination of eligibility meets the
    [Show full text]